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(_X--y*-^r4L--<\Ji*-^-y^A 1 _ x . 




GUP OF LOVE, NOT WAR . 
(By M.K. Gandhi) 

The Statesman of Delhi has devoted four articles to an 
unmeasured condemnation of the no- war movement led by Canon Sheppard 
and other earnest Christians in England. The paper has dr&ggedlnto 
its support the authority of the Bhagwad Gita in these words:- 

" Indeed the true but difficult teaching of Christianity seems to 
be that Society must fight its enemies but love them. 
Such, too, - will Mr. Gandhi please note- is the clear teaching 
of the Bhagawad Gita, where Krishna tells Arjuna that victory 
also goes to him who fights with complete fearlessness and is 
utterly devoid of hatred. Indeed on the highest plane the 
argument between the conscientious objector and the knightly 
warrior is forever settled in the second book of that great 
classic. We have little space to quote and the whole poem 
deserves to be read not once but many times." 

The writer of the articles perhaps does not know that the 
terrorist has also used in his defence the very verses quoted by him. 
But the fact is that a di session ate reading of the Bhagawad Gita 
has revealed to me a#4- a meaning wholly contrary to the one given 
to it by the Statesman writer. He has forgotten that Arjun was no 
conscientious objector in the sense the Western war resisters are. 
Arjun believed in war. He had fought the Kaurav hosts before many 
times. But he was unnerved when the two armies were drawn up in 
battle array and when he suddenly realised that he had to fight his 
nearest kinsmen and revered teachers. It was not love of man or the 
hatred of war that had actuated the ouestioner. Krishna could give 
no other answer than he did. The immortal author of the Mahabharata of 
which the Gita is one-no doubt the brightest-of the many gems contained 
in that literary mine, has shown to the world the futility of war by 
giving the victors an empty glory, leaving but seven victors alive 
out of millions said to have been engaged in the fight in which 
unnameable atrocities were used on either side. But the Mahabharata 
has a better message even than the demonstration of war as a delusion 
and a folly, It is the spiritual history of man considered as an 
immortal being and has used with a magnifying lens a historical episode 
considered in his times, of moment for the tiny world round him, but in 
terms of present day values, of no significance. In those days the 
globe had not shrunk to a pinj^ead as it has today on which the slightest 
movement on one spot affects the whole. The Mahabharat depicts for all 
time the eternal struggle that goes on daily between the forces of 
good and evil in the human breast and in which though good is ever 
victorious evil does put up a brave show and baffles even the keenest 
conscience. It shows also the only way to right action. 

But whatever the true message of the Bhagavad Gita may be, what 
matters to the leaders of the peace movement is not what the |fita 
says but what the Bible which is their spiritual dictionary, says and 
then too not what meaning the Church authorities give to it, but what 
meaning a prayerful reading of it yields to the reader. What matters 
most of all is v objectors' knowledge of the implications of the law 
of love or ^ahimsa, inadequately rendered in English as non-violence. 
The articles of the Statesman are perhaps a fair challenge to the object- 
ors. I am sorry I do not know enough of the movement to give a 
definite opinion. My opinion need have no weight whatsoever with 
the objectors. But it has, in asmuch as I know intimately some of 



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(2) 

them who even correspond with me. And now they have gone a step further 
in that thev have adopted almost as their text book Mr. Richard Greg's 
book called The Power of fton-violence which is claimed by its authord 
to be a Western interpretation of what non-violence as I interpret it 
stands for, It may not therefore be presumptuous on my part, if I 
set down without argument the implications and conditions of success 
of non-violence. Here they are: 

(1) Non-violence is the law bf the human race and is infinitely 
greater than and superior to brute force. 

. I ». 

(2) In the last resort it does not avail to those who do not 
possess a living faith in the God of Love. 

(3) Non-violence affords the fullest protection to one's self- 
respect and sense of honour but not always to possession of 
land or moveable property though its habitual practice does 
prove a better bulwark than the possession of armed men to 
defend them. Non-violence in the very nature of things is 
of no assistance in the defence of ill gotten gains and 
immoral acts. 

(4) Individuals or nations who would practice non-violence must 
be prepared to sacrifice (nations to the last man) their all 
except honour. It is therefore inconsistent with the possess- 
ion of other peoples' countries i.e. modern imperialism which 
is frankly based on force for its defence. 

(5) Non-violence is a power which can be wielded equally by all- 
children , younamen and women or grown up people, provided they 
have a living faith in the god of Love and have therefore equal 
love for all mankind. When non-violence is accepted as the 
law of life it must pervade the whole being and not be 
applied to isolated acts. 

(6) It is a profound error to suppose that whilst the law is good 
enough for individuals it is not for masses of mankind. 



(*) 



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rpe bebJeiw sd rtso doxriw iswoq 3 ai Gone 

^vjBri bos evoj ic i .ii ridisi gaxvxJ i 

oob ax soaeloiv-aoa aeriW .bax^nBcn lis 
baa 3cxi9d eloriw arid ehsvxeg dautn dx elii 

ax od bf 

[d dalxdw darid 9aoqqua od iot /c:oi; 

i 'to gsaajssn iol doa'ax di. alaubxvibnx io1 i 



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"v, f >. 



"The Dragon's Teeth" - J.7.C. Fuller 

"Dogs of War" - Yeats-Brown 

"War, Its Cause and Cure" - Canon '. i. Cram 

"The Creative "'ill' 1 - Willard Huntington Wright 

b Nietzsche faught" - 



i 



p. >9 



p. b'o 






"The Matrix of the Mind" - Frederick Wood Jones and Stanle; 
p. 123 Por 



"" : ar an' the Private Investor" - 13. 

p. 131 
!, Di^esti on an' 1 Health" - 1^.B. Cannon 
"Peace r" - ~ r ork Curti 

p. 131 



italey 



"The New Garden" 
D. 135 



.Ti chard Luddell 



"The Restoration of Property" - Belloc 
p. 136 

"The Indian Craftsman" - A.K. Coomaraswamy 

p. 34 



^ 




Passages quoted 



"fia>6 I venture" - Rom Sandau 



"Gd>i-6f Love, ar" - M.K. Gf . from "Hamjan" 

p. 33 (2 pages pasted In) 

! ! i k 1 e j ohn (no title, c amine nt on Iy ) 

p. 39 



Wyatt 



> 



"The Psychology of Intelligence an : Will* - " T . 
p. 4:1,42 (comment); 150-155 

"Vital Peace" - 7.. Steed 

p. 46 (ideas suggested by) p. 47, 43, 49 

''Personality and '.'i !'- kwling 

p. 56, ^7 (see also Book XXI, p. 75-77) 

"The Natural History of Mind" - A.. 7 ). Ritchie 
. 53-60, 70-121 

""Elements of Psychology" - Knight Dunlap (re sentiments) 
pp. 124-127 

"discovering Music" - T r .n. McKinney and . . Inderson 

. 159-163 

o Deadly Issue" - Gr. Mallinowski 

pp. 170-173 

"The Training of the 'Till" - Johann Lindworsky 
pp. 177-199 and continued in next notebook 




Book t isles noted 
"The Neighbor" and 

le Individual" - Nathaniel 3. Shaler (re sense of touch re 

sympathy) p. 23 

ading list on tolerance: 
"Democracy"- A.D. Lindsay 
"What America Mean?" - A.. Meiklejohn 

Individual and State - Philip Belasco 
"Metaphysical ^ eory of t e State" - L.T. Hoby OUSe 









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